The Experience of the Canadian Military Chaplaincy
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DND photo Working Towards Greater Diversity: A Blessing or a Curse? The Experience of the Canadian Military Chaplaincy by Guy Chapdelaine Colonel Guy Chapdelaine, CD, is Director of Chaplain In 1939, the Canadian government established two chaplain- Strategic Support in the Chaplain General Office at National cies: one Catholic and one Protestant, because the authorities’ lack Defence Headquarters in Ottawa. of sensitivity to the pastoral needs of Roman Catholics during the First World War led to the creation of the dual chaplaincies.2 During Introduction this war, there were also rabbis who were called upon to serve the Jewish military community. Following the war, the Protestant eligious diversity is not a new reality for and Catholic chaplaincies both continued to pursue their mission the Canadian Armed Forces chaplaincy. During among the military personnel and their families. the Boer War (1899–1902),six Canadian mili- Rtary chaplains,1 including a Methodist, a Presbyterian, two Anglicans, and two Catholics, were tasked with accompany- ing the troops to South Africa. This group of chaplains was dis- banded at the end of this conflict. When Canada entered the First World War in 1914, initially, no chaplain escorted the troops overseas. Then, the Minister of the Militia, Sir Sam Hugues, decided to send 33 chaplains, six of whom were Catholics, to provide pasto- ral services to soldiers. At the end of this war, the Canadian military chaplaincy was disbanded. More than 524 members of the clergy, 447 of whom were posted overseas, served in the so-called ‘Great War.’ However, even though the office of the directors was disbanded, some MIKAN Canada, 3522121 Archives Department and of National Defence/Library chaplains continued to serve in militia units. Chaplain of 72nd Canadian Battalion talking to a Canadian soldier up the line, April 1918. 34 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 associated with managing reli- gious diversity, while ensuring that chaplains maintain close links to their own religious community. In conclusion, I will respond to the question, namely, of whether diversity is a blessing or a curse for the Chaplain Branch. History t was this uneasiness and a I lack of sensitivity regarding pastoral needs of Catholics which led the Canadian government to authorize two separate chaplain- PERSONNEL ISSUES cies in order to provide pastoral services to both Protestant and Catholic military person- nel.3 However, it was only on 9 August 1945 that the Governor- General in Council made official the creation of the Protestant and Roman Catholic chaplaincies. In its wake, in October 1945, the Adjutant General issued “…an order setting up chaplain ser- vices, with an establishment of 137 Protestant and 162 Roman Catholic chaplains.”4 Lieut. H. Gordon Aikman, Department of National Defence/Library and Archives Canada, PA-142245 Canada, Archives Aikman, Department and of National Defence/Library Gordon H. Lieut. Chaplain H/Captain Robert Seaborn of the Canadian Scottish Regiment, giving absolution to an unidentified soldier of the 3rd Canadian Infantry Division near Caen, France, 15 July 1944. Throughout the history of the chaplaincy, diversity has been an inescapable reality. Canada’s management of religious diversity has been unique, due to the federal policy of multiculturalism. The the- sis that I present demonstrates how diversity is a central element of our Canadian society, and how this policy of multiculturalism enabled Canadian Armed Forces chaplaincy to become a leader in the manage- ment of this diversity. First, I will present the key moments in the history of the Canadian chaplaincy since the creation of Protestant and Catholic chaplaincies in 1939. Then, I will discuss the Canadian multiculturalism model. Third, I will examine the means that we have used to prepare our chaplains to work in a pluralistic context. I DChapSvc will then discuss the challenges Chaplain diversity Vol. 15, No. 1, Winter 2014 • Canadian Military Journal 35 In 1958, the chaplaincies of the three services (Navy, Army, The creation of a Canadian Forces Chaplain School and Centre Air Force) were the subject of a partial integration.5 At that moment, (CFChSC) in April 1994 helped to foster the integration of the two the positions of Protestant and Roman Catholic Chaplains General chaplaincies by offering unique training in an ecumenical context. with the rank (army) of brigadier-general or the equivalent for The philosophy of the new Chaplain Branch was based upon three the other services came into being. The positions of Command concepts: “…to minister to our own, facilitate the worship of oth- Chaplains were created to supervise the chaplains of the Regular ers, and care for all.” 7 The School offered, at the very beginning, Force and of the Reserve Force within their respective organizations. training that enabled chaplains to work together. In the fall of 1997, along with the Land Force Quebec Area Chaplain and the Regular In 1967, the Canadian government united the Canadian Forces and Reserve Brigade Chaplains from Quebec, I underwent a one- under a single Chief of the Defence Staff with the introduction of week training course to learn how to work within an ecumenical the Canadian Forces Reorganization Act. The distinct Protestant team. The first Basic Training course for chaplains was offered in and Roman Catholic chaplaincies in each 1998. Today, the CFChSC continues to be of the three armed services disappeared an indispensable institution used to foster and became the Roman Catholic (RC) cohesiveness in this new ecumenical and and Protestant (P) Chaplain Branch. The “In 1958, the chaplaincies now multi-faith environment. chaplains in each of these unified Chaplain of the three services Branches could serve in any of the three (Navy, Army, Air Force) Even though Jewish chaplains served elements: army, navy, and air force.6 during the Second World War, it was only were the subject of a in 2003 with the hiring of the first imam, It was only in 1995 that the separate partial integration.” Suleyman Demiray, that the Canadian Catholic and Protestant Chaplain Branches military chaplaincy opened the door to a merged to form a single integrated Canadian multi-faith chaplaincy.8 As there was still no Forces Chaplain Branch. This merger was necessary because of specific crest for Islam, our first imam wore the crescent on his tunic the financial cuts which forced religious leaders at that time to in order to identify the religious group of which he was a member. find a new way of working together. By creating a single Chaplain In 2006, the Governor General of Canada officially approved the Service, Catholics and the various Christian denominations had new badges for the Canadian chaplaincy: three badges united by to learn to work together in an ecumenical context. The leader- a common theme with at the centre the religious symbols, that is, ship of the chaplaincy brought together Catholic and Protestant the Jewish tablets and Magen David (Star of David), the cross and chaplains under the supervision of the first joint Chaplain General the crescent.9 In March 2007, the first Jewish chaplain since the of the newly-integrated Chaplain Branch, Brigadier-General Jean end of the Second World War, Rabbi Chaim Mendelsohn, enlisted Pelletier, who took office in July 1995. The latter, a Catholic priest, in the Reserve Force.10 In addition to a military hat badge with became the military authority who supervised all military chaplains the symbol of the tablets, he also had the tablets on his tunic. In with the help of a team of three directors with the rank of colonel. 2011, the Canadian Forces finally adopted a new primary badge which incorporates the symbols of the Tree of Life11 and the sun, which represents light.12 This badge is used as the primary badge of the Canadian Forces Chaplaincy. The chaplains must still wear the military hat crest of the religion to which they belong. However, the primary badge of the chaplaincy is worn on the chaplain scarf (sign of office) that is worn by the Chaplain General. Today, the Chaplain Branch is made up of chaplains from more than twenty Christian denominations, as well as Muslim and Jewish chaplains.13 Canadian Multiculturalism anadian multiculturalism is one of the key C characteristics of the Canadian identity.14 It is both a means to integrate immigrants and promote cultural plurality, as well as a fundamental Canadian value. In 1971, Canada became the first country in the world to endorse an official policy with respect to multiculturalism. This policy enables Canadians to maintain their cultural identity and to be proud of that identity, and, in turn, this increased exposure makes individuals more open to various cultures and more tolerant of them. The cities of Montreal and Toronto embody this ethnic, linguistic, and religious diversity, given their numer- ous cultural communities. This pluralistic society illustrates DND photo well the Canadian mosaic. According to the 2011 census, 20.6 per cent of the national population was born outside Canada, which places our country in second place in this The primary Chaplain Branch crest category after Australia. 36 Canadian Military Journal • Vol. 15, No. 1, Winter 2014 PERSONNEL ISSUES DND photo AR2009-JJ016-62 by Master Corporal Jonathan Johansen Corporal Jonathan Master by AR2009-JJ016-62 DND photo Canadian Forces Chaplain Major Martine Belanger with Afghan children. Canadian society is a veritable mosaic of religions that is within the chaplaincy remains a concern. However, the personnel constantly changing. There has been a significant increase in make-up of the Canadian Forces was 14.84 per cent female on the number of religious minorities in this past decade, such as 1 April 2013,15 and female chaplains represented 16 per cent of the Muslim, Sikh, Hindu, and Buddhist communities.